begin with a formal exposition of the elements of a religion, with the principles of which they were already imbued; or at least with the doctrines of which they were acquainted. This manner of addressing them is a proof that their progress was already considerable.

The first Epistle is inscribed "To all that are at Rome, beloved of God, called to be saints, whose faith is spoken of throughout the world." The next is "To the church of God at Corinth, with all the saints in Achaia." Another "To the saints that are at Ephesus, and to the faithful in Christ Jesus." Again, "To the saints and faithful brethren in Christ at Colosse." His letters to individual friends designate also the piety of his correspondents. "To Timothy his son in the faith; ""To Titus his own son after the common faith." And in writing to the Hebrews collectively, he denominates them "holy brethren, partakers of the heavenly calling."

It would be well if the generality of Christians could aspire to rank with any of these classes. Saint Paul's knowledge of mankind, however, of which we have said so much, would prevent his addressing the best of his converts, as characters who did not require either caution, correction, or improvement. He knew, even after they had adopted the Christian profession, how pertinaciously bad habits would cleave to some, how much besetting sins, natural infir

mity, temptation without and passion within, would impede the progress of others. He was aware that many who thought themselves sincere, and perhaps really were so, were yet careless and cold-hearted; that many who were warm in profession were selfish, indolent, covetous; that many who appeared to be lovers of God were yet inordinately lovers of pleasure; that some who professed to be dead to sin were alive to the world. "Alexander did him much evil;" "Demas forsook him;"" Phygellus and Hermogenes turned away from him."

The persons to whom he wrote might, on the whole, be considered as no unfair specimen of professing Christians in every age. Consequently neither his doctrine nor his precepts can, by any fair rule of judgment, be limited to the community, or even to the individual, to whom they were immediately inscribed; he has erected his mandates into an unalterable standard of general Christianity.

The inspiring guide of Saint Paul knew that human nature, left to its own specific operation, would be the same in that church of Rome to which his Epistle was addressed, as in the nowexisting church of that metropolis, a church which has so far departed from the simplicity of its founder; that the church of Ephesus would differ only in its local circumstances and form of government from the church of England; that the same sort of beings, with the

same wants and weaknesses, which composed the church of Galatia, would compose that of Geneva and of Holland; that it was not the Corinthian convert alone who should become 66 a new creature;" that it was not the member of any particular community that must "put off the old man with his deeds; " he knew that the transmuting power of true religion would confer the same character of newness upon every genuine believer; that as in every age the principle is the same, so also will be its results.

In illustration of these general remarks, let us select a particular case. Our Apostle had not studied the human heart to so little purpose as not to perceive that it is of itself commonly indisposed to liberality. Even where a measure of religious feeling has conferred or enlarged this virtue, he knew that it requires frequent excitement to keep the flame alive; that if easily kindled by some affecting tale, or some present object, it may, by being left to itself, be as easily extinguished. He knew that impressions, if not immediately followed up, and acted upon, soon wear out; that a warm impulse, if left to cool, evaporates in mere profession. On this principle, then, we find him delicately reminding the Corinthians of the zeal with which they had voluntarily engaged to raise a fund for the indigent, and insinuating the obligation to put

* 2 Cor. viii.

their own plan in execution, by distributing as well as collecting.

In suggesting this duty, he takes a circuitous path, by intimating the necessity of consistency in the conduct of Christians, by dwelling on the expediency of those who abounded in faith, and eloquence, and religious knowledge, abounding also in acts of beneficence; and by hinting that a high profession, without that broad principle of Christian charity, of which he knew almsgiving to be one fruit, would be an anomaly discreditable to themselves, and injurious to religion.

He then proposes to them, with the hand of a master, persuasions, arguments, and examples; he makes duties grow out of motives, and impresses both by actual instances. He mentions, in a sort of incidental way, the benevolence of a less opulent and less instructed people, the Macedonians; and, according to his invariable custom, produces their charity as growing out of their piety. They gave themselves first unto the Lord, and then, as the effect would naturally follow the cause, they gave unto us by the will of God. He informs them that this generous people did not wait to confer their bounty till it was solicited. He intimates that in this instance it was not those who wanted the charity, but those who gave it, "that pressed it with much entreaty;" instructively hinting that they had made the true use of afflictions, for that "their

poverty," instead of being pleaded as an apology for withholding their charity," abounded to the riches of their liberality."

This was a powerful intimation that if these more indigent converts had been so bountiful, what might not be expected from the opulent metropolis of the regions of Achaia? It was also an experiment of their sincerity; for if they were more forward in profession, and more abundant in graces, would it not be an expected consequence, that they should be more abundant in works of charity?

And, finally, not contented with pressing upon them the example of a church of inferior note, he rises suddenly to the sublimest of all precedents. He does not, to them, quote any injunction of their Divine Master to charity, though with such injunctions the Gospel abounds; but in a manner strong, and instant, unexpectedly presses his example, and in the loftiest possible instance *; " for ye know the grace of our Lord Jesus Christ, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." To what a trifle, to what a nothing, does he, by this admirable urn, reduce the largest pecuniary bounty, by directing their attention to the UNSPEAKABLE GIFT!

To the same purpose he directs his friends at

* 2 Cor. viii.